individuals when part of the religious community. In this way they differ from other non-observant Jews as Reform Judaism grew in opposition to old line official rabbinic Judaism . Its pioneers were anti-rabbinical and so also rejected the rabbinic literature which was the source of traditional authority. This led to an emphasis on the Bible . However that soon proved insufficient as Biblical Judaism had no liturgy, no family rites and no fully developed pattern of life. The Bible always had to be interpreted within the framework of tradition. Furthermore, higher Biblical criticism also placed much of the Bible into a more human setting. Frechof therefore felt that we"must now grope toward a new definition of authority and revelation."(49) He repeatedly demonstrated that Reform Judaism in all of its manifestations has leaned heavily on the rabbinic past which of course involves halakhic literature. He has asked the usual questions about authority, the nature of our selectivity and the sense of obligation or lack of it felt among our people. For him"Reform response are not directive but advisory."(50) Furthermore they intend to be more liberal and affirmative than those of an Orthodox poseq.
In the second volume of responsa(Recent Reform Responsa, published in 1963, Solomon B. Freehof discussed some of the historical reasons for a renewed interest in halakhah. He felt that it lay partially in the expansion of the Reform Movement, the traditional roots of many of its members and the wish to establish some order in a chaotic situation. This has moved us away from excessive emphasis on the Bible and prophetic Judaism which did serve to establish the "centrality of religious morality." Yet rabbinic literature and halakhah must provide the practical expression for our ethical idealism."We are